Kisah Para Rasul 7:45

7:45 Our ¹  ancestors ²  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ³  until the time ⁴  of David.

Kisah Para Rasul 21:24

21:24 take them and purify ⁵  yourself along with them and pay their expenses, ⁶  so that they may have their heads shaved. ⁷  Then ⁸  everyone will know there is nothing in what they have been told ⁹  about you, but that you yourself live in conformity with ¹⁰  the law. ¹¹ 

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ¹²  can testify about me. From them ¹³  I also received ¹⁴  letters to the brothers in Damascus, and I was on my way ¹⁵  to make arrests there and bring ¹⁶  the prisoners ¹⁷  to Jerusalem ¹⁸  to be punished.

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁹  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ²⁰  and go to Damascus; there you will be told about everything ²¹  that you have been designated ²²  to do.’

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ²³  and have done anything that deserves death, I am not trying to escape dying, ²⁴  but if not one of their charges against me is true, ²⁵  no one can hand me over to them. ²⁶  I appeal to Caesar!” ²⁷ 

Kisah Para Rasul 26:22

26:22 I have experienced ²⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²⁹  what the prophets and Moses said ³⁰  was going to happen:

[7:45]  ¹ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ² tn Or “forefathers”; Grk “fathers.”

[7:45]  ³ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ⁴ tn Grk “In those days.”

[21:24]  ⁵ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ⁶ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ⁷ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ⁸ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ⁹ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹⁰ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹¹ sn The law refers to the law of Moses.

[22:5]  ¹² tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ¹³ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ¹⁴ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹⁵ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹⁶ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹⁷ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹⁸ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:10]  ¹⁹ tn Grk “So I said.”

[22:10]  ²⁰ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ²¹ tn Grk “about all things.”

[22:10]  ²² tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[25:11]  ²³ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ²⁴ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ²⁵ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ²⁶ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ²⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[26:22]  ²⁸ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²⁹ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ³⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.